The principal arguments in this case will ensue in our proofs from the Scriptures that there is a real physical ivorh of the Spirit on the souls of men in their regeneration. That all he doth consisteth not in this moral suasion, the ensuing reasons do sufficiently evince : —
First, If the Holy Spirit work no otherwise on men, in their regeneration or conversion, but by proposing unto them and urging upon them reasons, arguments, and motives to that purpose,^ then
1 " Non est igitm* gratia Dei in natura liberi ai-bitrii, ct in lege atque doctrina sicut Pelagius desipit, sed ad sing-ulos actus datur illius voluntatc de quo scriptum est ; pluviam voluntariam segregahis Detis hcereditati tii(v. Quia ct liljerum arbitrium ad diligcudum Deum primi peccati granditate pcrdidimus ; ct lex Dei atque doctrina quamvis sancta ct justa ct bona, tamen occidit, si non vivificet Spiritus, per quern fit non ut audiendo sed ut obediendo, neque ut lectionc sed ut dilcctione tcneatur. Qua- proptcr ut in Dciim cvedamus et pic Yivamus, non Yolentis ncquc curi'cntis sed mise- rcntis est Dei; non quia vellc non debcmus et curi-cre, sed qiiia ipse in nobis ct velle opcratur et cun-erc. Non ergo gratiam dicamus esse doctrinam, sed agnoscamus gra- tiam quTO facit prodesse doctrinam ; quaj gratia si dcsit, vidcmus etiam obesse doctri- nam."— August. Epist. ccxvii. ad Vitalem.
308 THE NATURE, CAUSES, AND MEANS [BOOK III.
after liis whole work, and notwithstanding it, the will of man re- mains absolutely indifferent whether it will admit of them or no, or whether it will convert itself mito God upon them or no ; for the whole of this work consists iii proposing objects unto the will, with respect whereunto it is left undetermined whether it will choose and close with them or no. And, indeed, this is that which some plead for : for they say that " in all men, at least all unto whom the gospel is preached, there is that grace present or with them that they are able to comply with the word if they please, and so believe, repent, or do any act of obedience unto God according to his will; and if they will, they can refuse to make use of this assistance, aid, power, or grace, and so continue in their sins." What this grace is, or whence men have this power and ability, by some is not declared. Neither is it much to be doubted but that many do imagine that it is purely natural ; only they will allow it to be called grace, because it is from God who made us. Others acknowledge it to be the work or effect of grace internal, wherein part of the difference lay between the Pelagians and semi-Pelagians of old. But they all agree that it is absolutely in the power of the will of man to make use of it or not, — that is, of the whole effect on them, or product in them, of this grace communicated in the way described ; for notwithstanding any thing wrought in us or upon us thereby, the will is still left various, flexible, and undetermined. It is true, that notwithstanding the grace thus administered, the will hath power to refuse it and to abide in sin; but that there is no more grace wrought in us but what may be so refused, or that the will can make use of that grace for conversion which it can refuse, is false.
For, — 1. This ascribes the whole glory of our regeneration and r conversion unto ourselves, and not to the, grace of God; for that act of our wills, on this supposition, whereby we convert unto God, is merely an act of our own, and not of the grace of God. This is evident; for if the act itself were of grace, then would it not be in the power of the will to hinder it. 2. This w^ould leave it absolutely uncertain, notwithstanding the purpose of God and the purchase of Christ, whether ever any one in the world should be converted unto God or no ; for when the whole work of grace is over, it is absolutely in the power of the will of man whether it shall be effectual or no, and so absolutely uncertain: which is contrary to the covenant, pro- mise, and oath of God unto and with Jesus Christ. 3. It is contrary to express testimonies of Scripture innumerable, wherein actual con- version unto God is ascribed unto his grace, as the immediate effect thereof. This will farther appear afterward. " God worketh in us both to will and to do," Phil. ii. 13. The act, therefore, itself of willing in our conversion is of God's operation; and although we will our-
CHAP, v.] OF EEGENERATION. 309
selves, yet it is lie who eauseth us to willj by working in us to will and to do. And if the act of our will, in believing and obedience, in our conversion to God, be not the effect of his gxace in us, he doth not " work in us both to will and to do of his good plea- sure."
Secondly, This moral persuasion, however advanced or improved, and supposed to be effectual, yet confers no new real supernatural strength unto the soul; for whereas it worketh, yea, the Spirit or grace of God therein and thereby, by reasons, motives, arguments, and objective considerations, and no otherwise, it is able only to ex- cite and draw out the strength which we have, delivering the mind and affections from prejudices and other moral impediments. Keal aid, and internal spiritual strength, neither are nor can be conferred thereby.^ And he who will acknowledge that there is any such in- ternal spiritual strength communicated unto us must also acknow- ledge that there is another work of the Spirit of God in us and upon us than can be effected by these persuasions. But thus it is in this case, as some suppose : " The mind of man is affected with much ignorance, and usually under the power of many prejudices, which, by the corrupt course of things in the world, possess it from its first actings in the state of infancy. The will and the affections likewise are vitiated with depraved habits, which by the same means are con- tracted. But when the gospel is proposed and preached unto them, the things contained in it, the duties it requires, the promises it gives, are so rational, or so suited unto the principles of our reason, and the subject-matter of them is so good, desirable, and beautiful, unto an intellectual appetite, that, being well conveyed unto the mind, they are able to discard all the prejudices and disadvantages of a corrupt course under which it hath suffered, and prevail with the soul to de- sist from sin, — that is, a course of sinning, — and to become a new man in all virtuous conversation." And that this is in the liberty and power of the will is " irrefragably proved" by that sophism of BieP out of Scotus and Occam, which contains the substance of what they plead in this cause. Yea, " thus to do is so suitable unto the rational principles of a well-disposed mind, that to do otherwise is the greatest folly and madness in the world." " Especially will this work of con- version be unquestionably wrought if the application of these means